Sniatyn is a border town
nestled on the banks of the Prut River--close to the Romanian border, and
historically was a trade crossing to Romania. It is about 170 miles SSE of
Lvov-- between Kolomyja in the West and Chernovits in the East. It was first
mentioned in "print" in 1158 when it was named Ksniatyn after
Kostiantyn Stroslavich--a famous commander at the court of king Yaroslav Osmomysl.
There have been Jews in the town since well before the 16th century, though
there is only precise documentation of this from the middle 1500's when Sniatyn
began to function as a crossing point for the passage of merchandise from
Germany to the Ottoman empire for the Jewish merchants.

B. History1. Overview
Sniatyn is currently located in the Ukraine. However, from
1772-1918 the Austro-Hungarian Empire ruled and the official language was
German. After WWI it reverted back to Poland--with a corresponding change
in the language of all official documents. The Romanians invaded at the start
of W.W.II, followed by the Hungarians and then the Germans again. After WWII
the town fell under the influence of the Soviets. With the fall of the Soviet
Union, the town is now deemed part of the Ukraine. Because of its location,
Sniatyn was a hub of trading and commerce, and thus, its residents spoke
a little of many East European tongues. For Photographs of old Sniatyn postcard
courtesy of Nicholas Martin

Starting in the 1870's, and accelerating
with the turn of the century, the first large group of Sniatyner immigrants
packed up and left. Pogroms and economic necessity motivated these immigrants.
Most went to Israel, Canada, and the United States. Perhaps the biggest Jewish
exodus occurred in response to the front-line fighting that took place in
the area during WWI. Jews in the town continued to leave, although
in smaller numbers, until the late 1930's. At some point during World War
II, all the Jews who were still left in Sniatyn were grouped together
and either taken to the nearby forest and shot by Nazis and local
Nazi sympathizers-- or sent to the death camp at Belzec. The synagogue was
pillaged and burned.

From the
"new" Sniatyner, Ukraine Jewish Cemetery.Picture
taken in 1992 by Ben Solomowitz.The stone
says: 1892, 15th Adar. Here lies a modest woman,Mrs. Bilimah, a daughter of Abraham. May her soul be encircled in the binds
of life.

Nowadays, in the Jewish cemetery--the stones,
some leaning crazily askew, now lie untended, covered by weeds and dirt.
(Some of the stones were pulled out by the Nazis to pave the street in front
of the former Jewish home that was appropriated as the Nazi headquarters.)

2. WWII
In early July, 1941 Sniatyn was captured by units
of the Romanian army (who were then German allies). About a week later,
helped by some Ukrainian groups, the Romanians staged riots in the city
and more than 20 Jews were murdered. Romanian soldiers then killed Jewish
refugees from Bukowina and Bessarabia who were trying to seek shelter in
Sniatyn. The Romanians had control of Sniatyn for about more two weeks after
which the Hungarians took over. The Hungarians continued to seize Jews for
forced labor, but the Hungarian military ruler also restrained the Ukrainians
to a certain degree. (This was helpful because the Ukrainians had continued
to continuously harass the Jews.) Those Jews who were taken for forced labor
were occupied in harvesting grain and in road and bridge repair.

In September of 1941, rule of the city
was transferred to the Germans. Immediately they took a Jewish census with
an emphasis on those aged 15-60 (those required to participate in forced
labor). All cattle, horses, and wagons belonging to Jews were confiscated
.At the same time, a Judenrat was set headed up by Cohen, the dentist
in Sniatyn. The Judenrat was responsible for supplying people for forced
labor, and were also held responsible for the many Jews who came to Sniatyn
from surrounding villages during September and October.

In the end of September, 1941, the Germans
arrested 30 Jews and demanded a high ransom for their release. Even though
the ransom was paid, they were not released but were executed in the Potoczek
forest near the city. Before their executions, they were forced to dig their
own graves.

During the months of October and December,
1941, there were approximately 500 executions of Jews in the Potoczek
forest near Sniatyn. Then, in early 1942, the Jews were
concentrated in a special quarter of the city. There was extreme overcrowding
there. Sanitary conditions were bad, and many died of hunger and disease.

On April 2, 1942, (the first day of Passover)
all Jews were told to report to a central point, but most hid. Units of
the German army, police, and Ukrainian militia mustered all those who did
come into the public gymnasium, and they were held there for a week. During
this period, the Germans and their assistants continued to bring Jews from
the surrounding areas into the gymnasium until, ultimately, 5,000
persons were concentrated in that area. The conditions were inhumane .Many
died of thirst; some were trampled to death-- and the Germans and the Ukrainians
shot into the crowd and murdered many other Jews that way. The only ones
released were a group of persons with vital professions, who were handed
over to the local Wehrmacht commanders. All those who remained were
taken to the train station, put on freight cars, and carried to the Belzec
death camp.

Those few left in Sniatyn tried to escape.
Groups of young people and even some families, tried to get to Romania, but
only a few succeeded. In the summer of 1942, Romanian border patrols
captured many of these refugees and turned them over to the German police.
After interrogation and torture, they were executed. In the ghetto itself,
bunkers were dug in order to find shelter during actions. In July of 1942,
more exiles from surrounding areas were put into the ghetto, among them
Jews from Zablotov.

The final destruction of the ghetto began
on September 7, 1942. The Germans and their assistants set fire to part
of the ghetto in order to find the hiding places of those that were hiding.
Once again Jews were rounded up and placed in the gymnasium. This continued
for four days. Some Jews were murdered in the streets of the city or in the
gymnasium itself. The remaining victims were marched to the train station--
4 kilometers away. While crossing a bridge, the Germans and Ukrainians
shot a number of Jewish women, and their bodies were thrown off the bridge
to the river below. About 1,500 of the remaining Sniatyner Jews were
sent for destruction to Belzec death camp. A few managed to save themselves
by jumping off the train although many of the these were shot by the German
guards, and others were turned in to the police by the local population
and immediately murdered.

Sniatyn was then declared Juden rein
[free of Jews]. (NB. In the area, there was still a small group
of craftsmen who worked at an army camp. Within a few weeks, however, even
these few remaining Jews were destroyed.) Only about 15 people succeeded in
escaping at the last minute to Czernowitz and into Romania. In the end of
1944 and the beginning of 1945, those survivors went to Palestine.)

German officials examine the pile of abandoned
luggage left on the platform after thedeparture of a deportation train on
its way to the Belzec death camp.(Photo Archive in public domain)

NOTE: The Belzec death camp was in Poland. There, 600,000 Jews and hundreds
of Gypsies were killed. Most were gassed immediately upon arriving
there--as was true of "death camps"--which differed from "concentration camps"
(who employed some Jews in forced labor) in this way. From the winter of
1942 through the spring of 1943 the mass graves in Belzec were opened and
the corpses burned--in order to try to destroy evidence of the mass murders
perpetrated there.

C. Famous
Sniatyner Rabbis Through the Ages

Reb Moshe haLevi, son of Meir Heller.(circa
1780).

Reb Yosef Ginsberg (circa 1792)

In 1820, Reb Aaron Moshe Toybish
served as head of the beth din.Among his works are The Horns of the Ram and
The Thousand Folds of the Ram.

At the end end of the 19th century,
Reb David Meir, son of Yosef, functioned as head of the beth din (before
that, he was the rabbi of Provozhna).He founded a society for visitation
of the sick and from its income assisted the local chevra kadisha.Reb David
Meir emmigrated to Safed before 1888 and functioned as a rabbi there until
his death in 1894.

Between the years 1869 and 1875,
Reb Yona, son of RebShlomo Ashkenazi from Pashborzk, functioned as Synatyn’s
rabbi, and he was the author of The Breastplate (he died in 1885).

In 1905, Reb Naftali Meshulam Feivish
haLevi Gottesman settled in Snyatyn and he held sway there until his
death in 1913.

The place of Reb Naftali Meshulam
was taken by his son, Rev Shimshon Efraim, who died in the Holocaust with
his entire family.

During the first decade of the 20th
century, the rabbi of Snyatyn was Reb Menachem Mendel Brenner, and beside
him, also serving as rabbi, was Reb Avraham Menachem haLevi Steinberg.

Postcard of old Sniatyn courtesy of Nicholas Martin.

D. The Sniatyn
Landsmanshaft: United Sniatyner Sick and Benevolent Society, Inc.Our Sniatyner Society in New York City
has been around since the turn of the century, and still meets twice a year
in Manhattan. Composed of Sniatyners who left before and after W.W.II, their
children, and their grandchildren, the Society today is an amalgam of five
different Sniatyner societies of the past (the Sniatyner Kranken Unt). All
have joined together into today's United Sniatyner Sick and Benevolent Society,
Inc.

Between meetings, members often communicate
to carry out Society projects. Recently, these have included: photographing
of the headstones in the old Jewish cemetery in Sniatyn and translating and
data basing the results, compiling information (interviews, pictures, maps,
etc.) for the writing of an on-line Yizkor book for Sniatyn, indexing
of old tax records of the town, translating of an Israeli telephone list
of former residents of Sniatyn, sending out questionnaires to diaspora-descendents
of Sniatyn, and searching for other relevant historical documents.
In recent years more and more second and third generation Sniatyners have
joined the group. For these people the group provides one avenue of
finding out about their families who had lived in the town. Coming to a
Sniatyner meeting --one meets a group of people who, one can sense, come
from the same place--a place that still lightly bonds us--the town of Sniatyn
on the Prut. Those of us who heard about the town from our grandparents
who left around the 1900 s, heard words of flowing rivers, large, close
families, vast forests, and merchant and trader occupations, However, starting
in the early 1930--descriptions of life in the town inevitably changed to
scenes of rising uneasy interchange between Jews and Poles, leading to pogroms,
leading to the slaughter of all the Jews in the town--all slaughtered in
that deep forest when countless young lovers had secretly met, and where
many Sniatyner children had lain in the grass and dreamed.{If you are interested
in joining our landsmanshaft, including access to historical and geneological
information that we continue to accumulate, kindly contact the email address
at the bottom of this webpage.}

E. A Rich Remembrance of Pre-War Sniatyn: An interview with Keila Adlerstein,
born in Sniatyn, 1904.Luxembourg, 21/07/98 Interview
conducted by Luca Ascoli with Keila Adlerstein (his grandmother) from 10/04/98
to 12/04/98 in Ancona, Italy. Note: Mr. Ascoli's translation has not been
corrected.

1. FAMILY BACKGROUND
My name is Keila Adlerstein, but they always called me Clara. I was
born on 29/03/1904 in Sniatyn, Galicia. My father's name was Chaim Adlerstein,
and he was also born in Sniatyn. His family lived in Sniatyn for generations.
My mother was called Peshe Rukhl Rosner and she came from Jabloniza (* a
village SW from Sniatyn, not far from it). I had two brothers, David (Duvidl)
and Moshe (Moishale). David was the oldest of the three children, and Moshe
was the youngest. From my father's side, my grandparents were called Gershon
and Malka. My grandfather had a grocery store in Sniatyn, which was later
taken over by his daughter (my aunt), Frede. She was married and had one
son, Lembusch, and one daughter, Dora. In addition to his sister Frede, my
father had also two brothers, Isaac and Abraham (whom we called Avrum). They
were both tradesmen, like my father. Isaac lived also in Sniatyn, while Avrum
had moved to Lemberg (Lvov). Isaac was a bit of a failure as a tradesman,
and my grandfather had to support him financially all the time. Actually,
he was a bit of a failure in every field. He was a good man but his wife
made life impossible for him, and she did not even feed him properly. From
my mother's side, I don't remember anymore my grandfather's name, as he died
when I was very young. My grandmother was called Sima. They were living
in the Carpatian mountains, between Viznica and Jabloniza. My grandfather
owned some woods, and the family made a living cutting wood and sending
it downstream on the Cheremosh river in order to be sold. We used to spend
a great part of the summer up there in the Carpatian mountains. It took
from Sniatyn half a day to get there with a carriage led by a horse. My
father Chaim was also a merchant. He traded mainly with flour and to a certain
extent also with beans. He would go and buy them in the countryside and
would sell them back in Sniatyn. My father was a religious man, but not
extremely observant. He died in 1933. My mother did not work, and she stayed
at home. She had been considered when she was young a bit of a rebel, as
she had refused to cut her hair and to wear a wig as the custom imposed.
She perished in the holocaust. We were not rich but we were well-off. We
lived in Sniatyn in front of a synagogue. This was not the main synagogue
in Sniatyn, but a private house who had been transformed into a Synagogue.
Our house was in the main street of Sniatyn, very close to the town hall.
I had a great friend, called Yitele Kasvan. She was extremely intelligent.
We used to study together all the time. Her grandmother had a grocery store,
and we used to hide behind the counter. The Ukrainian peasants used to come
and ask for the price of different foodstuff. When Yitele's grandmother told
them, they used to offer her just half of the price she had indicated, so
that she would always send them to hell. Then the discussion continued for
a while with occasional swearwords until a satisfying agreement was reached
by both sides. It was extremely amusing for us. I still remember the words
she used to tell them.: Ver gehargit and Geh in dreerdaran
. We laughed until we cried.

2. SCHOOL
My parents wanted me to go to the Heder, like my brothers. I refused
categorically. One day the person responsible for bringing the pupils to
the Heder came in order to bring me there, grabbed me in his arms and started
to go towards the heder. I was a child but I was so enraged that I vomited
upon him. I remember the scene as if it was yesterday. Since them, my parents
gave up the idea of sending me to the Heder. My two brothers, on the contrary,
had to go to the Heder every day, from 6 to 8 a.m., and then they had also
to go to the public school for the rest of the morning. All the boys in Sniatyn
had to go to the Heder, while in the case of girls it was more or less on
a voluntary basis. Sniatyn did not have a high school. You could study there
until you took the exam which gave access to high school. Most of the Jews
in Sniatyn who wished to continue their studies, me and my brothers included,
used to go to Lemberg in order to do so. Some of the teachers in Sniatyn
were Jews and other were Poles. In Sniatyn the language of instruction at
school was polish. The majority of the pupils were Jews, but there were also
a certain number of Poles, mainly the sons and daughters of polish officials
and clerks in the town. On the contrary, the Ukrainian peasants who lived
in the surrounding countryside did not send their children to school, and
as a results none of them was able to read or write. The relationship between
us and the Poles was not easy at school. I remember that once a polish girl
borrowed my mathematical exercise book. After a few days I asked her to
give it back to me, but she did not. So I asked her again and again, until
one day she insulted me and called me "Parsheve Jiduvka", which in polish
means more or less filthy Jew. I was boiling with rage. The Poles were great
anti-Semites, but the Ukrainians were even worse, probably because they
had a lower cultural level. The children of the Jews did not socialize much
with the children of the Poles, as Jews felt persecuted by the Poles. When
the Poles passed in front of a church they used to cross themselves, while
we often spitted on the ground, if nobody was looking at us. When I was six
or seven years old, a school in Hebrew was opened in Sniatyn. There were
some qualified teachers who came from big towns. The Zionist movement had
began to have some influence even in Sniatyn. I decided to go there in order
to learn Hebrew, because I was very interested. Some people left for Palestine
from Sniatyn. A very good friend of my brother David went there, but he encountered
unfortunately a tragic death as he was attacked and killed by the Arabs.
I have learnt Hebrew very well, and I could speak it quite fluently, although
I never seriously considered the possibility of making Aliya to Israel,
as the idea of working in the fields the whole day did not appeal me at
all.

3. SNIATYN
Sniatyn was not a big town, I guess you could call it a big shtetl.
The Jews lived inside the town, while the outskirts were inhabited by the
Rutenians, which were Ukrainian farmers. We had a Rutenian domestic help
who slept in one room of our house, to be more precise she was a Hutsulka.
The Jews were the great majority of the population in the town, but the surroundings
were inhabited by Ukrainians . The Ukrainians used to get drunk every Sunday:
they were paid once a week and used to spend their salary getting drunk with
alcohol. You could see them on Sundays laying on the ground blind drunk,
in Sniatyn itself or on the roads giving access to town. The synagogue was
situated in the main road, but it was quite small and unimpressive. From
the outside, it seemed a normal house, and you could hardly see that it was
a synagogue.

4. SOCIAL RELATIONS
I did know some Poles, but I did not consider them as friends and
they did not consider us as friends either. The Poles despised us, but we
despised them twice as much. The Poles had the power and we had not, there
were no friendly relationship between us and the goyim. There was a state
of tension between us and the Poles, but at the same time there was no violence,
or at least I can not recall any act of violence. Before the first world
war we were a part of the Austrian empire. We were faithful subject and we
loved the emperor, Franz Josef, as we considered him as our protector from
the Poles and the Ukrainians There were also a few German families in town.
Actually, they were not living in Sniatyn but just outside it. The Austrian
policy was to increase the number of German speaking people in its eastern
parts of the empire, so a certain number of German families had settled outside
the town. I cannot recall any pogrom. I think they used to happen on the
Russian side of the border (we were the last town before the border with
the Russian empire). The Austrian Emperor would not tolerate any pogrom,
and this was one additional reason which increased our respect for him The
main contacts between us and the goyim were established in the town
market. The Ukrainian farmers came from the countryside to buy what they
needed for their daily necessities. The Jews had to speak Ukrainian with
them. My mother spoke Ukrainian fluently, although she did not speak polish.
My father, on the contrary, spoke just a bit of Ukrainian, but could understand
well polish although he did not speak it very good. They did not speak nor
understand Hebrew, although it was used for the prayers and for religious
purposes.

5. RELIGION
My family were kosher. My father would buy the meat only in a place
where he could be absolutely sure that it would be kosher. I can not remember
the name of the rabbi in Sniatyn, but he was not a very important rabbi.
He was a "ruf", that is a second-rate rabbi. Sniatyn was too small to attract
an important rabbi, whose maintenance would have been in any case problematic
for such a small town. My parents were moderately religious, my father probably
more than my mother. He would always wear the Kipa (Yarmulka) and a hat,
so that he would never have his head uncovered not even when to took his
hat off, in order to greet somebody. On the contrary, me and my brothers
were not observance and my brothers would not wear the Kipa. Shabbos was
very important, it was always celebrated in my house. It started on Friday
evenings, my mother would lighten two silver candlesticks and we would recite
the customary prayers, while my father would go to the synagogue on Friday
and on Saturday. On Saturday nobody was doing any work. My mother used to
cook on Friday everything we needed during Saturday, and would put it in
the oven so that we could eat it the day after. At Yom Kippur my father and
my brothers used to pray the whole day in the synagogue, with some short
interruptions. We would fast the whole day, without touching any food or
drink. This was the most important day of the year for those of my father's
generation, but some of the young people would not celebrate Yom Kippur as
they were starting to rebel against religion and the old way of life. There
were many young people who had joined the Zionist movement, and other who
supported the Bund. I never got interested in politics, but I have the impression
that the Zionists were numerically more important than the Bundists During
Pesach nobody would eat any bread, and we had a special set of table linen
which we would bring down from the attic and use only at Pesach. We used
to clean the whole house and celebrated the evening of the seder between
family members. I remember that some of the wealthiest families in Sniatyn
had two kitchens, one to be used for Pesach and one for the rest of the year.
At Purim people used to come to our house with masks, they would sing and
dance, but I did not pay too much attention to it because for me it was frankly
quite boring. Weddings used to be celebrated with music and dances. Men would
dance with women but they would not touch each other They would dance together
holding each of them one of the two sides of a handkerchief. The marriage
would normally be celebrated by a rabbi under a wedding canopy, but not always.
People would dance the Polka and the Mazurka. The music was performed by
the Klezmoirim. I remember one beautiful song I used to like very much, whose
words were Ekh vil nisht zay a rebbe, ekh vil nisht leiden zwei pur tvil,
ekh vil nisht a jeder zol mikh dill, ekh vil nisht zay kein rebbe (*
dill means to pester, to bother) There were quite a good number of
Hassidim in the town, although they were a minority, and my father was one
of them. My brothers on the contrary never cared very much. The Hassidim
in Sniatyn were not devoted to one rabbi in particular, but used to look
at several famous rabbis for spiritual guidance. My father used to leave
Sniatyn from time to time together with other Hassidim and they would travel
by train to meet some famous rabbi in another town. I remember that a few
times they went to Tarnopol. They used to sing in the train during the trip
all the way through. They were frankly quite noisy and disturbed the other
passengers. No wonder that the Poles could not stand us. My father and my
mother got married without knowing each other Their marriage was arranged
by a matchmaker. The matchmakers (they were called Shathn, and I used
to despise them) used to combine marriages looking for families which had
more or less the same wealth. This was the most important criteria but there
were also other factors to take into account as well. For instance, if somebody
in a family had converted to Christianity, the other members of the family
were not considered a good match. They could get married only with great
difficulty. It was considered a black spot on the whole family. Those who
converted to Christianity did so for opportunistic and economic reasons,
certainly not out of any religious conviction. They were very few in any
case, and most left Sniatyn before the conversion. Those who did so and got
married to Poles did not dare to come back afterwards. The very few who stayed
in Sniatyn after the conversion usually severed their links with the Jews,
or better, it was the Jews who severed their links with them.

6. LANGUAGES
My mother tongue was Yiddish, like all the other Jews in Sniatyn.
I learned German during the first world war, when I went to school in Wien
{Vienna}. I also learned Czech during the first world war, as we spent one
year in a suburb of Prague. I could speak very well Polish, and I could
also understand Ukrainian but could not speak it. The only one in the family
to speak fluent Ukrainian was my mother. I had learned also Hebrew.

7. WAR
During the first world war, we were evacuated because the Russians
had entered Sniatyn. At first we left for the Carpatian mountains, but later
on we were moved to a suburb of Prague, I can still remember its name, Visochan.
We arrived there by a cart trained by a horse, being sent there by the government
who was also supporting us with a small monthly subvention. We were forced
to leave because the first thing the Russians would do when they conquered
a town was to kill the Jews living there. As a matter of fact the Poles
living in Sniatyn did not have to run away, because they knew that the Russians
would not bother them and would make life hard only for the Jews My father
then was sent somewhere else in Bohemia for military service. Well, I would
not call it military service, it was quite laughable, he would have never
been able to carry a rifle, so he was told to do something else which had
no relation whatsoever with weapons. His great problem was that he wanted
to eat Kosher every day, so he used to have lunch and dinner at the private
house of a Jewess, but he was not very happy both because she did not cook
properly and the table linen was quite dirty. In Visochan I started to work
with a sewing machine, while my brothers attended school. I learned to speak
Czech very well. I remember that near to where we lived there was a railway
and a grade crossing. I used to go there and waive my handkerchief towards
the German soldiers who were going up to the front. Later on I went to Vienna
(while the rest of my family stayed in Visochan) because in the meanwhile
my grandparents had arrived there. I was in Vienna the day when the emperor
Franz Josef died. I wanted to go to the funeral but my aunt Frede did not
allow me to go and I was very disappointed. We regarded the Germans as a
very civilized people while the Russian for us represented the pogroms and
the persecutors of the Jews I remember also that my father was very proud
because he had succeeded to bribe somebody so that my brothers would both
be exempted from military service.

8. FOOD
Normally we would eat boiled meat and soup, but on Saturdays my mother would
prepare the gefillte fisch. To say the truth I did not pay much attention
to what my mother was cooking, I was not interested at all in food matters.
I considered myself (and was considered as well) the intellectual of the
family who could not pay attention to such issues.

9. OTHER FAMILIES
I remember somebody called Lenz. He was a shoemaker and had
the age of my father. He had two children, one of them was called Shloime
and the other I do not remember, They were twins and I used to play with
them. Another family we were in touch with were the Messler. As far as important
families were concerned, I remember a lawyer who was considered very influential
in Sniatyn, he was called Goldstaub. My father did not have much to do with
this lawyer because he was much too important for him, as my father was
an ordinary tradesman. I remember also two families of traders who were
quite wealthy: Blumer and Rosenkrantz. Somebody I also remember very well
was Yidl Schnitzler, who was the local photographer. He was living in a
flat owned by my father, and paid us a monthly rent.

10. EXPECTATIONS
All in all, the daily life in Sniatyn was not joyful at all.
It was a village and I had better life expectations. I never even imagined
the possibility of staying there for my whole life. I came to Italy in search
of a better future. I chose Italy because I could never have entered a Polish
university, as they applied strict quotas for the Jews I applied at the
University of Lemberg but they did not accept me. In Germany too it was
very tough for foreign Jews, I did not even apply because I knew beforehand
that it was just a loss of time. In Vienna also it would have been useless.
The choice of Italy was also dictated by the fact that there were two other
young men from Sniatyn who were studying at the University in Bologna. One
of them was called Linker, and the other one I do not remember. I also knew
some young men from Sniatyn who had gone to France in order to study at the
university, but in the end I opted for Italy mainly for financial reasons,
as due to the favorable exchange rate Italy was much less expensive than
France at the time (*in 1924). To say the truth I did not have any special
passion for medicine, guess that I just wanted to be called a doctor.

NB: Mrs. Adlerstein
died earlier this year (2001). The Sniatyn Landsmanshaft is
grateful to her, and to her grandson, Luca Ascoli, for the time and commitment
that they both contributed to this important historical and cultural document.

F. Historical
Documents Relating to Sniatyn Available as of 12/01.The following information is now available
to members of the society:

Landsmanshaften Material collected and
held by Dr. Benjamin Solomowitz--